Teachings to Rupa Goswami 37

without Krishna. There cannot be anything non-Krishna because everything
is a product of the energy of Krishna. And Krishna and His energies being
identical, indirectly, everything is Krishna. As an example: consciousness is
common to every living entity, but consciousness when it is purely centered
on Krishna, when it is called Krishna Consciousness, is pure. And conscious-
ness when it is other than Krishna Consciousness, or consciousness directed
at sense gratification, is called non-Krishna. So in the polluted state the con-
ception of non-Krishna comes. But in the pure state there is nothing but
Krishna Consciousness. The active interest in Krishna—that Krishna is mine
or Iam Krishna’s, and therefore my business is to satisfy the senses of Krishna—
is a higher status than the santa rasa. Simply to understand the greatness of
Krishna is to achieve that status of santa rasa, in which the worshipable object
is the impersonal Brahman or Paramatman. This activity of worship of the
impersonal Brahman and the Paramatman is the field of activities in empiric
philosophical speculation and mystic Yoga practice. But when one develops
still further in Krishna Consciousness or spiritual understanding, one ap-
preciates that that Paramatman, the Supersoul, is the eternal worshipable
object, and he surrenders unto Him: Bohunam Janmanamante: after many,
many births. After many, many births in worship of the Brahman and Para-
matman, when one surrenders unto Vasudeva Paramatman as the Supreme
Master, and accepts oneself as eternally the servant of Vasudeva, he becomes
a great transcendental realized soul. And at that time, on account of thick and
thin relationship with the Supreme Absolute Truth, one begins to render
some sort of transcendental loving service unto the Supreme Personality of
Godhead. And therefore the status of santa rasa, neutrality, transforms into
servitorship. It is then called dasya rasa.

In the dasya rasa status, the conception of the Supreme Lord is exhibited
in the greatest quantity of awe and veneration. The greatness of the Supreme
Lord is appreciated in dasya rasa also. It is marked here that in the status of
santa rasa there is no spiritual activity of service, but in the status of dasya rasa,
that service begins. Therefore, in the dasya rasa two qualities are there: this
means the quality of the santa rasa, and the consciousness of the transcendental
taste of fraternity.

The existence of the transcendental qualities of santa rasa and dasya rasa
is certainly there, but beyond that there is another quality, confidential attach-
ment, which is pure transcendental love. This confidence in the Supreme
Personality is technically known as visrambha. In that status of visrambha,
fraternity, there is no sense of awe or veneration toward the Supreme Per-
